King James Version
2 Corinthians 6
18 verses with commentary
The Temple of the Living God
We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.
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We then, as workers together with him (συνεργοῦντες, synergountes, 'working together')—Paul identifies himself and his fellow apostles as synergoi, co-laborers with God in the gospel mission. This participial phrase emphasizes divine-human cooperation in ministry, where God's sovereign action does not eliminate human agency but enlists it.
Receive not the grace of God in vain (εἰς κενὸν, eis kenon, 'into emptiness')—The verb dechomai ('receive') in the aorist infinitive suggests a definitive reception that produces no fruit. Paul warns against treating grace as a dead orthodoxy rather than a transformative power. To receive grace 'in vain' is to hear the gospel without genuine repentance, to claim justification without sanctification, to profess faith without obedience.
This verse connects directly to 5:20's appeal to 'be reconciled to God,' serving as both transition and application. Paul's apostolic ministry is not merely proclamation but urgent entreaty (parakaleo, 'beseech') that the Corinthians' initial response to the gospel would bear lasting fruit in holiness.
Receive not the grace of God in vain (εἰς κενὸν, eis kenon, 'into emptiness')—The verb dechomai ('receive') in the aorist infinitive suggests a definitive reception that produces no fruit. Paul warns against treating grace as a dead orthodoxy rather than a transformative power. To receive grace 'in vain' is to hear the gospel without genuine repentance, to claim justification without sanctification, to profess faith without obedience.
This verse connects directly to 5:20's appeal to 'be reconciled to God,' serving as both transition and application. Paul's apostolic ministry is not merely proclamation but urgent entreaty (parakaleo, 'beseech') that the Corinthians' initial response to the gospel would bear lasting fruit in holiness.
(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)
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I have heard thee in a time accepted (καιρῷ δεκτῷ, kairo dekto, 'acceptable time')—Paul quotes Isaiah 49:8 (LXX), applying the Servant's restoration promise to the present gospel age. The perfect tense epēkousa ('I have heard') indicates completed divine action with ongoing results. God's hearing implies answered prayer and covenant faithfulness.
Behold, now is the accepted time; behold, now is the day of salvation—The doubled idou ('behold') creates emphatic urgency. Paul shifts from Isaiah's prophetic future to realized eschatology: the 'favorable time' prophesied has arrived in Christ. Kairos (opportune moment) differs from chronos (chronological time)—this is the decisive salvific moment in redemptive history.
The parenthetical nature of verse 2 emphasizes its supporting role: Paul's entreaty (v.1) is grounded in the theological reality that the messianic age has dawned. Delay in responding to the gospel is not merely unwise but tragic, squandering the divinely appointed moment of grace.
Behold, now is the accepted time; behold, now is the day of salvation—The doubled idou ('behold') creates emphatic urgency. Paul shifts from Isaiah's prophetic future to realized eschatology: the 'favorable time' prophesied has arrived in Christ. Kairos (opportune moment) differs from chronos (chronological time)—this is the decisive salvific moment in redemptive history.
The parenthetical nature of verse 2 emphasizes its supporting role: Paul's entreaty (v.1) is grounded in the theological reality that the messianic age has dawned. Delay in responding to the gospel is not merely unwise but tragic, squandering the divinely appointed moment of grace.
Giving no offence in any thing, that the ministry be not blamed:
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Giving no offence in any thing (μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, mēdemian en mēdeni didontes proskopēn, 'placing no stumbling block in anything')—The present participle didontes indicates Paul's habitual practice. Proskopē means an obstacle or occasion for stumbling, something that would cause another to trip or fall into sin. The doubled negative (mēdemian en mēdeni) creates comprehensive scope: 'no offense in nothing.'
That the ministry be not blamed (ἵνα μὴ μωμηθῇ ἡ διακονία, hina mē mōmēthē hē diakonia)—The subjunctive mood with hina expresses purpose: Paul's blameless conduct aims to protect the gospel ministry from reproach. Mōmaomai means to find fault, criticize, or discredit. Paul recognizes that ministerial failure brings public disgrace not merely on the minister but on the gospel itself.
This verse introduces the famous 'hardship catalogue' (vv.4-10) by establishing its purpose: Paul's conduct must adorn the gospel, not discredit it. True apostolic ministry combines doctrinal fidelity with ethical integrity—orthodoxy without orthopraxy breeds hypocrisy and undermines evangelistic credibility.
That the ministry be not blamed (ἵνα μὴ μωμηθῇ ἡ διακονία, hina mē mōmēthē hē diakonia)—The subjunctive mood with hina expresses purpose: Paul's blameless conduct aims to protect the gospel ministry from reproach. Mōmaomai means to find fault, criticize, or discredit. Paul recognizes that ministerial failure brings public disgrace not merely on the minister but on the gospel itself.
This verse introduces the famous 'hardship catalogue' (vv.4-10) by establishing its purpose: Paul's conduct must adorn the gospel, not discredit it. True apostolic ministry combines doctrinal fidelity with ethical integrity—orthodoxy without orthopraxy breeds hypocrisy and undermines evangelistic credibility.
But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, approving: Gr. commending
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But in all things approving ourselves as the ministers of God (ἀλλ' ἐν παντὶ συνιστάνοντες ἑαυτοὺς ὡς θεοῦ διάκονοι, all' en panti synistanontes heautous hōs theou diakonoi)—The verb synistēmi means to commend, demonstrate, or prove genuine. Paul uses this verb repeatedly in 2 Corinthians (3:1; 4:2; 5:12; 6:4; 7:11; 10:12, 18; 12:11) in his self-defense. Unlike false apostles who commend themselves through self-promotion, Paul's commendation comes through suffering endured with godly virtue.
In much patience, in afflictions, in necessities, in distresses (ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις)—This begins the first triad of hardships (vv.4-5 list nine total). Hypomonē ('patience' or 'steadfast endurance') heads the list as the overarching virtue that characterizes Paul's response to all subsequent trials. Thlipsis (afflictions/tribulations) refers to external pressures and persecutions. Anankē (necessities) indicates compelling hardships or constraints. Stenochōria (distresses) literally means 'narrow space,' conveying the feeling of being hemmed in or under crushing pressure.
These opening terms are general categories that the following verses specify. Paul's catalogue functions apologetically (proving his apostolic authenticity) and pastorally (modeling Christian endurance). The Greek preposition en ('in') repeated throughout vv.4-10 indicates the sphere or circumstance in which apostolic ministry operates—not comfort and ease but suffering and paradox.
In much patience, in afflictions, in necessities, in distresses (ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις)—This begins the first triad of hardships (vv.4-5 list nine total). Hypomonē ('patience' or 'steadfast endurance') heads the list as the overarching virtue that characterizes Paul's response to all subsequent trials. Thlipsis (afflictions/tribulations) refers to external pressures and persecutions. Anankē (necessities) indicates compelling hardships or constraints. Stenochōria (distresses) literally means 'narrow space,' conveying the feeling of being hemmed in or under crushing pressure.
These opening terms are general categories that the following verses specify. Paul's catalogue functions apologetically (proving his apostolic authenticity) and pastorally (modeling Christian endurance). The Greek preposition en ('in') repeated throughout vv.4-10 indicates the sphere or circumstance in which apostolic ministry operates—not comfort and ease but suffering and paradox.
In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; in tumults: or, in tossings to and fro
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In stripes, in imprisonments, in tumults (ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, en plēgais, en phylakais, en akatastasiais)—This second triad specifies concrete forms of persecution Paul endured. Plēgē means a blow or wound, referring to literal beatings (see 2 Cor 11:23-25: five times 39 lashes from Jews, three times beaten with rods by Romans). Phylakē (imprisonments) Paul experienced multiple times (Philippi, Jerusalem, Caesarea, Rome). Akatastasia (tumults/riots) refers to violent public disturbances, like those at Ephesus (Acts 19:23-41) or Jerusalem (Acts 21:27-36).
In labours, in watchings, in fastings (ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, en kopois, en agrypniais, en nēsteiais)—The third triad emphasizes voluntary hardships Paul embraced for the gospel. Kopos denotes exhausting toil or hard labor—Paul supported himself through tentmaking while planting churches (Acts 18:3; 1 Thess 2:9). Agrypnia literally means 'sleeplessness' or 'watchings'—Paul sacrificed rest for prayer and ministry (cf. 2 Cor 11:27). Nēsteia (fastings) likely refers both to involuntary hunger due to poverty and voluntary fasting for spiritual purposes.
Verses 4-5 complete three triads (nine hardships total), moving from general to specific, from imposed suffering to voluntary sacrifice. Paul doesn't merely endure these trials passively but actively embraces hardship as the arena where apostolic ministry proves genuine. This contradicts both the Corinthians' triumphalism and modern prosperity theology.
In labours, in watchings, in fastings (ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, en kopois, en agrypniais, en nēsteiais)—The third triad emphasizes voluntary hardships Paul embraced for the gospel. Kopos denotes exhausting toil or hard labor—Paul supported himself through tentmaking while planting churches (Acts 18:3; 1 Thess 2:9). Agrypnia literally means 'sleeplessness' or 'watchings'—Paul sacrificed rest for prayer and ministry (cf. 2 Cor 11:27). Nēsteia (fastings) likely refers both to involuntary hunger due to poverty and voluntary fasting for spiritual purposes.
Verses 4-5 complete three triads (nine hardships total), moving from general to specific, from imposed suffering to voluntary sacrifice. Paul doesn't merely endure these trials passively but actively embraces hardship as the arena where apostolic ministry proves genuine. This contradicts both the Corinthians' triumphalism and modern prosperity theology.
By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
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By pureness, by knowledge, by longsuffering, by kindness (ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, en hagnotēti, en gnōsei, en makrothymia, en chrēstotēti)—Shifting from external hardships (vv.4-5) to internal virtues, Paul begins a new catalogue of nine positive qualities (vv.6-7) that characterize genuine apostolic ministry. Hagnotēs means moral purity, integrity, sexual chastity—essential given accusations Paul apparently faced. Gnōsis (knowledge) refers to true spiritual understanding of Christ and the gospel, contrasting with false teachers' empty speculation. Makrothymia (longsuffering/patience) means slowness to anger, endurance of wrongs without retaliation—a godly attribute (Ex 34:6) manifested in Christ. Chrēstotēs (kindness/goodness) describes God's benevolent disposition toward sinners (Rom 2:4) now reflected in Paul's ministry.
By the Holy Ghost, by love unfeigned (ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, en pneumati hagiō, en agapē anypokriō)—Pneuma hagion could mean the Holy Spirit (capital S) or Paul's holy spirit/attitude (lowercase s); context favors the former, as the Spirit is the source of all these virtues. Agapē anypokritos means 'unhypocritical love,' love without pretense or ulterior motive (cf. Rom 12:9; 1 Pet 1:22). This love contrasts with the flattering manipulation of false teachers.
These virtues demonstrate that Paul's ministry flows not from human strength but divine enablement. Character validates calling—doctrinal orthodoxy without ethical integrity is barren. The 'by' (en) indicates both sphere and means: these virtues are both the environment and instrument of true ministry.
By the Holy Ghost, by love unfeigned (ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, en pneumati hagiō, en agapē anypokriō)—Pneuma hagion could mean the Holy Spirit (capital S) or Paul's holy spirit/attitude (lowercase s); context favors the former, as the Spirit is the source of all these virtues. Agapē anypokritos means 'unhypocritical love,' love without pretense or ulterior motive (cf. Rom 12:9; 1 Pet 1:22). This love contrasts with the flattering manipulation of false teachers.
These virtues demonstrate that Paul's ministry flows not from human strength but divine enablement. Character validates calling—doctrinal orthodoxy without ethical integrity is barren. The 'by' (en) indicates both sphere and means: these virtues are both the environment and instrument of true ministry.
By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
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By the word of truth, by the power of God (ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ, en logō alētheias, en dynamei theou)—Logos alētheias refers to the gospel message itself, the true word as opposed to false teaching (cf. Eph 1:13; Col 1:5; 2 Tim 2:15). Paul's ministry rests not on eloquent rhetoric or philosophical speculation but on faithful proclamation of revealed truth. Dynamis theou (God's power) contrasts human weakness; this power manifests in conversion, perseverance, and miracles (Rom 1:16; 1 Cor 1:18; 2:4-5).
By the armour of righteousness on the right hand and on the left (διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, dia tōn hoplōn tēs dikaiosynēs tōn dexiōn kai aristerōn)—Hopla means weapons or armor (cf. Rom 13:12; Eph 6:11-17). 'Right hand and left' likely refers to offensive weapons (sword in right hand) and defensive armor (shield in left), indicating comprehensive spiritual equipment. Dikaiosynē (righteousness) is both imputed (justification) and imparted (sanctification)—the righteousness of Christ as both legal standing and practical holiness.
Paul militarizes his metaphors: ministry is spiritual warfare requiring divine weaponry. The armor of righteousness protects against accusations (having clean hands) and enables bold offense (wielding truth as a sword). This anticipates the fuller development in Ephesians 6:10-18.
By the armour of righteousness on the right hand and on the left (διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, dia tōn hoplōn tēs dikaiosynēs tōn dexiōn kai aristerōn)—Hopla means weapons or armor (cf. Rom 13:12; Eph 6:11-17). 'Right hand and left' likely refers to offensive weapons (sword in right hand) and defensive armor (shield in left), indicating comprehensive spiritual equipment. Dikaiosynē (righteousness) is both imputed (justification) and imparted (sanctification)—the righteousness of Christ as both legal standing and practical holiness.
Paul militarizes his metaphors: ministry is spiritual warfare requiring divine weaponry. The armor of righteousness protects against accusations (having clean hands) and enables bold offense (wielding truth as a sword). This anticipates the fuller development in Ephesians 6:10-18.
By honour and dishonour, by evil report and good report: as deceivers, and yet true;
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By honour and dishonour, by evil report and good report (διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας, dia doxēs kai atimias, dia dysphēmias kai euphēmias)—Paul shifts to a series of antithetical pairs (vv.8-10) that express the paradoxes of apostolic ministry. Doxa (honor/glory) and atimia (dishonor/disgrace) represent opposite social assessments. Dysphēmia (evil report/slander) and euphēmia (good report/praise) refer to reputation—some speak well of Paul, others slander him. The preposition dia ('through' or 'by') indicates these opposites are the path through which Paul ministers.
As deceivers, and yet true (ὡς πλάνοι καὶ ἀληθεῖς, hōs planoi kai alētheis)—Planos means deceiver, imposter, or false teacher—the very accusation Paul's opponents leveled against him. Alēthēs (true, genuine, truthful) expresses Paul's actual character. The construction hōs...kai ('as...and yet') creates dramatic tension: Paul is perceived as a deceiver but actually is truthful.
These paradoxes reflect Christian existence in a fallen world that calls good evil and evil good (Isa 5:20). Paul's reputation fluctuates wildly depending on his audience, but he remains faithful regardless of human opinion. This previews the fuller paradox list in verses 9-10.
As deceivers, and yet true (ὡς πλάνοι καὶ ἀληθεῖς, hōs planoi kai alētheis)—Planos means deceiver, imposter, or false teacher—the very accusation Paul's opponents leveled against him. Alēthēs (true, genuine, truthful) expresses Paul's actual character. The construction hōs...kai ('as...and yet') creates dramatic tension: Paul is perceived as a deceiver but actually is truthful.
These paradoxes reflect Christian existence in a fallen world that calls good evil and evil good (Isa 5:20). Paul's reputation fluctuates wildly depending on his audience, but he remains faithful regardless of human opinion. This previews the fuller paradox list in verses 9-10.
As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
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As unknown, and yet well known (ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, hōs agnooumenoi kai epiginoskomenoi)—Agnoeō means to be ignored, unrecognized, or regarded as insignificant. Epiginōskō (well known, fully known) indicates thorough recognition. Paul lacked celebrity status in the world's eyes but was fully known by God and true believers. True significance comes from divine rather than human recognition (1 Cor 8:3; Gal 4:9).
As dying, and, behold, we live (ὡς ἀποθνῄσκοντες καὶ ἰδοὺ ζῶμεν, hōs apothnēskontes kai idou zōmen)—The present participle apothnēskontes ('dying') describes Paul's constant brush with death (2 Cor 4:10-11; 11:23; 1 Cor 15:31: 'I die daily'). The interjection idou ('behold!') creates dramatic surprise—yet we live! This paradox reflects both physical preservation despite mortal danger and deeper spiritual truth: Christians die with Christ yet live in resurrection power (Rom 6:8; Gal 2:20; Col 3:3).
As chastened, and not killed (ὡς παιδευόμενοι καὶ μὴ θανατούμενοι, hōs paideuomenoi kai mē thanatoumenoi)—Paideuō means to discipline, correct, or train (see Heb 12:5-11 on God's discipline). Paul interprets his sufferings not as random misfortune or divine abandonment but as fatherly discipline. Yet this discipline doesn't destroy (thanatoō, 'put to death')—God's chastening preserves rather than kills (Ps 118:18).
This triad (unknown/known, dying/living, chastened/not killed) expresses the hiddenness, fragility, and suffering of apostolic ministry, which paradoxically validates rather than invalidates Paul's calling. The world sees only the outward weakness; faith perceives the inward resurrection power.
As dying, and, behold, we live (ὡς ἀποθνῄσκοντες καὶ ἰδοὺ ζῶμεν, hōs apothnēskontes kai idou zōmen)—The present participle apothnēskontes ('dying') describes Paul's constant brush with death (2 Cor 4:10-11; 11:23; 1 Cor 15:31: 'I die daily'). The interjection idou ('behold!') creates dramatic surprise—yet we live! This paradox reflects both physical preservation despite mortal danger and deeper spiritual truth: Christians die with Christ yet live in resurrection power (Rom 6:8; Gal 2:20; Col 3:3).
As chastened, and not killed (ὡς παιδευόμενοι καὶ μὴ θανατούμενοι, hōs paideuomenoi kai mē thanatoumenoi)—Paideuō means to discipline, correct, or train (see Heb 12:5-11 on God's discipline). Paul interprets his sufferings not as random misfortune or divine abandonment but as fatherly discipline. Yet this discipline doesn't destroy (thanatoō, 'put to death')—God's chastening preserves rather than kills (Ps 118:18).
This triad (unknown/known, dying/living, chastened/not killed) expresses the hiddenness, fragility, and suffering of apostolic ministry, which paradoxically validates rather than invalidates Paul's calling. The world sees only the outward weakness; faith perceives the inward resurrection power.
As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
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As sorrowful, yet alway rejoicing (ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, hōs lypoumenoi aei de chairontes)—Lypeō (sorrow/grief) acknowledges real pain—Paul wasn't Stoically indifferent to suffering. Yet chairō (rejoice) modified by aei ('always,' 'continually') indicates simultaneous, constant joy. This isn't emotional denial but spiritual depth: joy rooted in God's presence and promises coexists with sorrow over sin, suffering, and unbelief (cf. Phil 4:4; 1 Thess 5:16).
As poor, yet making many rich (ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, hōs ptōchoi pollous de ploutizontes)—Ptōchos denotes abject poverty, beggarly destitution (not mere lack of luxury). Paul possessed little materially (Phil 4:11-12; 1 Cor 4:11) yet enriched countless souls with gospel wealth. Ploutizō (to make rich) refers primarily to spiritual enrichment (1 Cor 1:5; Eph 3:8; Col 1:27), though it may also include the practical generosity Paul taught (2 Cor 8-9). This inverts worldly values: spiritual wealth infinitely surpasses material prosperity.
As having nothing, and yet possessing all things (ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες, hōs mēden echontes kai panta katechontes)—Mēden ('nothing,' emphatic form) expresses absolute material poverty. Yet panta ('all things') modified by katechō (possess, hold fast) indicates comprehensive spiritual wealth. Believers own nothing yet inherit everything in Christ (1 Cor 3:21-23; Rom 8:32)—the entire created order becomes their possession through union with the heir of all things.
This final triad climaxes the paradox series with three contrasts that define Christian existence: simultaneous sorrow and joy, poverty and enrichment, nothingness and all-ness. Paul's catalogue (vv.4-10) demolishes worldly metrics of success, replacing them with cruciform values where weakness becomes strength, death becomes life, and loss becomes gain.
As poor, yet making many rich (ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, hōs ptōchoi pollous de ploutizontes)—Ptōchos denotes abject poverty, beggarly destitution (not mere lack of luxury). Paul possessed little materially (Phil 4:11-12; 1 Cor 4:11) yet enriched countless souls with gospel wealth. Ploutizō (to make rich) refers primarily to spiritual enrichment (1 Cor 1:5; Eph 3:8; Col 1:27), though it may also include the practical generosity Paul taught (2 Cor 8-9). This inverts worldly values: spiritual wealth infinitely surpasses material prosperity.
As having nothing, and yet possessing all things (ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες, hōs mēden echontes kai panta katechontes)—Mēden ('nothing,' emphatic form) expresses absolute material poverty. Yet panta ('all things') modified by katechō (possess, hold fast) indicates comprehensive spiritual wealth. Believers own nothing yet inherit everything in Christ (1 Cor 3:21-23; Rom 8:32)—the entire created order becomes their possession through union with the heir of all things.
This final triad climaxes the paradox series with three contrasts that define Christian existence: simultaneous sorrow and joy, poverty and enrichment, nothingness and all-ness. Paul's catalogue (vv.4-10) demolishes worldly metrics of success, replacing them with cruciform values where weakness becomes strength, death becomes life, and loss becomes gain.
O ye Corinthians, our mouth is open unto you, our heart is enlarged.
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O ye Corinthians, our mouth is open unto you (Τὸ στόμα ἡμῶν ἀνέῳγεν πρὸς ὑμᾶς, Κορίνθιοι, To stoma hēmōn aneōgen pros hymas, Korinthioi)—The perfect tense aneōgen ('has been opened, stands open') indicates an established state of frankness. Direct address by name ('O Corinthians') creates emotional intimacy and urgency. Paul's open mouth signifies transparent, unguarded communication—he has spoken freely, holding nothing back. This contrasts with manipulation or hidden agendas that characterized false teachers.
Our heart is enlarged (ἡ καρδία ἡμῶν πεπλάτυνται, hē kardia hēmōn peplatyntai)—The perfect tense peplatyntai ('has been enlarged, stands enlarged') describes Paul's expansive affection. Platynō means to widen, broaden, or make spacious. Paul's heart has room for the Corinthians despite their criticism and coolness toward him. This recalls God's promise: 'I will enlarge your heart' (Ps 119:32). Spiritual maturity produces emotional capacity for difficult relationships.
After the hardship catalogue (vv.3-10), Paul shifts to direct pastoral appeal (vv.11-13). His sufferings haven't hardened him or made him bitter—instead, his heart remains open and enlarged toward those who have wounded him. This models Christ-like love that suffers long and is kind (1 Cor 13:4-7).
Our heart is enlarged (ἡ καρδία ἡμῶν πεπλάτυνται, hē kardia hēmōn peplatyntai)—The perfect tense peplatyntai ('has been enlarged, stands enlarged') describes Paul's expansive affection. Platynō means to widen, broaden, or make spacious. Paul's heart has room for the Corinthians despite their criticism and coolness toward him. This recalls God's promise: 'I will enlarge your heart' (Ps 119:32). Spiritual maturity produces emotional capacity for difficult relationships.
After the hardship catalogue (vv.3-10), Paul shifts to direct pastoral appeal (vv.11-13). His sufferings haven't hardened him or made him bitter—instead, his heart remains open and enlarged toward those who have wounded him. This models Christ-like love that suffers long and is kind (1 Cor 13:4-7).
Ye are not straitened in us, but ye are straitened in your own bowels.
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Ye are not straitened in us (οὐ στενοχωρεῖσθε ἐν ἡμῖν, ou stenochōreisthe en hēmin)—Stenochōreō means to be constricted, cramped, or restricted (from stenos, 'narrow,' and chōra, 'space'). Paul insists the problem isn't on his side—he hasn't withdrawn affection or narrowed his heart toward the Corinthians. His love provides ample space for them. The present tense indicates an ongoing state: you are not (and continue not to be) restricted by us.
But ye are straitened in your own bowels (στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν, stenochōreisthe de en tois splanchnois hymōn)—Splanchna literally means intestines or inner organs, metaphorically the seat of emotions and affections (translated 'bowels' in KJV, better rendered 'hearts' or 'affections' in modern English). The constriction exists in their hearts, not Paul's. They have narrowed their affections toward him, withdrawing emotionally due to criticism, misunderstanding, or wounded pride.
Paul diagnoses the relational problem with surgical precision: the Corinthians experience emotional constriction, but they've misidentified the source. They blame Paul for distance they themselves have created. This is the psychology of projection—attributing one's own attitudes to another. Paul's appeal invites them to recognize and remedy their own hardness of heart.
But ye are straitened in your own bowels (στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν, stenochōreisthe de en tois splanchnois hymōn)—Splanchna literally means intestines or inner organs, metaphorically the seat of emotions and affections (translated 'bowels' in KJV, better rendered 'hearts' or 'affections' in modern English). The constriction exists in their hearts, not Paul's. They have narrowed their affections toward him, withdrawing emotionally due to criticism, misunderstanding, or wounded pride.
Paul diagnoses the relational problem with surgical precision: the Corinthians experience emotional constriction, but they've misidentified the source. They blame Paul for distance they themselves have created. This is the psychology of projection—attributing one's own attitudes to another. Paul's appeal invites them to recognize and remedy their own hardness of heart.
Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.
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Now for a recompence in the same (τὴν δὲ αὐτὴν ἀντιμισθίαν, tēn de autēn antimisthian)—Antimisthia means recompense, repayment, or exchange in kind. Paul uses commercial metaphor: as fair return for my enlarged heart toward you, I ask for reciprocal enlargement from you. Autēn ('same' or 'likewise') emphasizes the matching nature of what Paul requests—the same open-hearted affection he's shown them.
I speak as unto my children (ὡς τέκνοις λέγω, hōs teknois legō)—Teknon (child) indicates both the natural authority of Paul's apostolic fatherhood and the tender affection of parental love. Paul founded the Corinthian church (1 Cor 4:15: 'In Christ Jesus I have begotten you through the gospel'), giving him paternal standing. But the term also conveys warmth—he addresses them not as rebellious subjects but as beloved children who need correction and encouragement.
Be ye also enlarged (πλατύνθητε καὶ ὑμεῖς, platynthēte kai hymeis)—The aorist imperative platynthēte commands decisive action: 'enlarge your hearts!' Kai hymeis ('also you') creates reciprocity: I have enlarged my heart toward you; now you enlarge yours toward me. This isn't mere sentimentalism but a call to repentance—to put away suspicion, criticism, and coolness, replacing them with renewed trust and affection.
Paul's appeal combines authority and tenderness, directness and warmth. He commands as an apostle but entreats as a father. The enlargement he seeks isn't merely emotional warmth but restored relationship based on truth and mutual trust.
I speak as unto my children (ὡς τέκνοις λέγω, hōs teknois legō)—Teknon (child) indicates both the natural authority of Paul's apostolic fatherhood and the tender affection of parental love. Paul founded the Corinthian church (1 Cor 4:15: 'In Christ Jesus I have begotten you through the gospel'), giving him paternal standing. But the term also conveys warmth—he addresses them not as rebellious subjects but as beloved children who need correction and encouragement.
Be ye also enlarged (πλατύνθητε καὶ ὑμεῖς, platynthēte kai hymeis)—The aorist imperative platynthēte commands decisive action: 'enlarge your hearts!' Kai hymeis ('also you') creates reciprocity: I have enlarged my heart toward you; now you enlarge yours toward me. This isn't mere sentimentalism but a call to repentance—to put away suspicion, criticism, and coolness, replacing them with renewed trust and affection.
Paul's appeal combines authority and tenderness, directness and warmth. He commands as an apostle but entreats as a father. The enlargement he seeks isn't merely emotional warmth but restored relationship based on truth and mutual trust.
Do Not Be Unequally Yoked
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
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Be ye not unequally yoked together with unbelievers (Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις, Mē ginesthe heterozygountes apistois)—Heterozygountes (present participle of heterozygeō) appears only here in the New Testament. It literally means 'being yoked with a different kind' or 'mismatched yoking,' alluding to Deuteronomy 22:10: 'Thou shalt not plow with an ox and an ass together.' Apistos (unbeliever) doesn't necessarily mean atheist but anyone who hasn't trusted Christ for salvation. The present imperative with mē means 'stop becoming' or 'do not continue to be' unequally yoked.
For what fellowship hath righteousness with unrighteousness? (τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; tis gar metochē dikaiosynē kai anomia?)—Paul begins five rapid-fire rhetorical questions proving the incompatibility of believers with unbelievers. Metochē means partnership, sharing, or participation. Dikaiosynē (righteousness) versus anomia (lawlessness, unrighteousness) represents fundamental moral incompatibility. The expected answer: 'None!'
And what communion hath light with darkness? (τίς δὲ κοινωνία φωτὶ πρὸς σκότος; tis de koinōnia phōti pros skotos?)—Koinōnia (fellowship, communion, partnership) asks about shared life and intimate association. Phōs (light) versus skotos (darkness) expresses absolute spiritual antithesis (cf. John 1:5; 8:12; Eph 5:8; 1 John 1:5-7). Light and darkness cannot coexist or cooperate.
This abrupt section (vv.14-7:1) addresses the Corinthians' compromising entanglements with paganism. While Paul isn't commanding social isolation (1 Cor 5:9-10), he prohibits binding partnerships that compromise Christian distinctiveness. The 'unequal yoke' applies to marriage, business partnerships, religious syncretism, and any covenant relationship requiring shared convictions.
For what fellowship hath righteousness with unrighteousness? (τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; tis gar metochē dikaiosynē kai anomia?)—Paul begins five rapid-fire rhetorical questions proving the incompatibility of believers with unbelievers. Metochē means partnership, sharing, or participation. Dikaiosynē (righteousness) versus anomia (lawlessness, unrighteousness) represents fundamental moral incompatibility. The expected answer: 'None!'
And what communion hath light with darkness? (τίς δὲ κοινωνία φωτὶ πρὸς σκότος; tis de koinōnia phōti pros skotos?)—Koinōnia (fellowship, communion, partnership) asks about shared life and intimate association. Phōs (light) versus skotos (darkness) expresses absolute spiritual antithesis (cf. John 1:5; 8:12; Eph 5:8; 1 John 1:5-7). Light and darkness cannot coexist or cooperate.
This abrupt section (vv.14-7:1) addresses the Corinthians' compromising entanglements with paganism. While Paul isn't commanding social isolation (1 Cor 5:9-10), he prohibits binding partnerships that compromise Christian distinctiveness. The 'unequal yoke' applies to marriage, business partnerships, religious syncretism, and any covenant relationship requiring shared convictions.
And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
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And what concord hath Christ with Belial? (τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαρ; tis de symphōnēsis Christō pros Beliar?)—Symphōnēsis means harmony, agreement, or concord (root of 'symphony'). Beliar (Hebrew בְּלִיַּעַל, beliya'al, 'worthlessness' or 'wickedness') appears in the Old Testament for wicked or lawless people (Deut 13:13; Judg 19:22; 1 Sam 2:12). By New Testament times it became a name for Satan or demonic powers. Paul personifies ultimate spiritual antithesis: Christ versus Satan. The answer: zero concord, absolute incompatibility.
Or what part hath he that believeth with an infidel? (ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; ē tis meris pistō meta apistou?)—Meris means share, portion, or part—what they have in common or can share together. Pistos (believer, faithful one) versus apistos (unbeliever, unfaithful one) represents the fundamental divide of humanity: those who trust Christ and those who don't. In ultimate spiritual realities, they have no common ground, no shared inheritance, no mutual spiritual life.
Paul escalates from abstract concepts (righteousness/unrighteousness, light/darkness) to personal embodiments (Christ/Satan, believer/unbeliever). This isn't merely philosophical incompatibility but personal, relational impossibility. Attempting to unite opposites doesn't create synthesis but compromise—the holy is polluted, not the profane sanctified, when wrongly mixed.
Or what part hath he that believeth with an infidel? (ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; ē tis meris pistō meta apistou?)—Meris means share, portion, or part—what they have in common or can share together. Pistos (believer, faithful one) versus apistos (unbeliever, unfaithful one) represents the fundamental divide of humanity: those who trust Christ and those who don't. In ultimate spiritual realities, they have no common ground, no shared inheritance, no mutual spiritual life.
Paul escalates from abstract concepts (righteousness/unrighteousness, light/darkness) to personal embodiments (Christ/Satan, believer/unbeliever). This isn't merely philosophical incompatibility but personal, relational impossibility. Attempting to unite opposites doesn't create synthesis but compromise—the holy is polluted, not the profane sanctified, when wrongly mixed.
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
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And what agreement hath the temple of God with idols? (τίς δὲ συγκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; tis de synkatathesis naō theou meta eidōlōn?)—Synkatathesis means agreement, union, or compact. Naos (temple) refers to the inner sanctuary, the holy of holies where God dwells. Eidōlon (idol) refers to false gods and their images. Paul's fifth rhetorical question reaches the climax: God's temple cannot coexist with idols—this would be the abomination of desolation itself.
For ye are the temple of the living God (ἡμεῖς γὰρ ναὸς θεοῦ ἐσμεν ζῶντος, hēmeis gar naos theou esmen zōntos)—Paul answers his own question by identifying believers corporately as God's temple. Theos zōn (living God) contrasts with dead idols (Ps 115:4-7). This echoes 1 Corinthians 3:16-17 and anticipates Ephesians 2:19-22. Christians individually and corporately are indwelt by God's Spirit, making them sacred space. To compromise with idolatry is to defile God's holy dwelling.
As God hath said, I will dwell in them, and walk in them (καθὼς εἶπεν ὁ θεὸς ὅτι Ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, kathōs eipen ho theos hoti Enoikēsō en autois kai emperipatēsō)—Paul combines Leviticus 26:11-12, Ezekiel 37:27, and perhaps other texts in a composite quotation. Enoikeō (dwell in) and emperipateō (walk among) express God's covenant presence—the fulfillment of tabernacle/temple theology. What was promised to Israel now applies to the church.
And I will be their God, and they shall be my people (καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός, kai esomai autōn theos, kai autoi esontai mou laos)—This is the covenant formula repeated throughout Scripture (Gen 17:7-8; Ex 6:7; Jer 31:33; Ezek 36:28; Rev 21:3). Believers enjoy covenant relationship with the living God, who dwells in them by His Spirit. This sacred identity demands separation from idolatry.
For ye are the temple of the living God (ἡμεῖς γὰρ ναὸς θεοῦ ἐσμεν ζῶντος, hēmeis gar naos theou esmen zōntos)—Paul answers his own question by identifying believers corporately as God's temple. Theos zōn (living God) contrasts with dead idols (Ps 115:4-7). This echoes 1 Corinthians 3:16-17 and anticipates Ephesians 2:19-22. Christians individually and corporately are indwelt by God's Spirit, making them sacred space. To compromise with idolatry is to defile God's holy dwelling.
As God hath said, I will dwell in them, and walk in them (καθὼς εἶπεν ὁ θεὸς ὅτι Ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, kathōs eipen ho theos hoti Enoikēsō en autois kai emperipatēsō)—Paul combines Leviticus 26:11-12, Ezekiel 37:27, and perhaps other texts in a composite quotation. Enoikeō (dwell in) and emperipateō (walk among) express God's covenant presence—the fulfillment of tabernacle/temple theology. What was promised to Israel now applies to the church.
And I will be their God, and they shall be my people (καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός, kai esomai autōn theos, kai autoi esontai mou laos)—This is the covenant formula repeated throughout Scripture (Gen 17:7-8; Ex 6:7; Jer 31:33; Ezek 36:28; Rev 21:3). Believers enjoy covenant relationship with the living God, who dwells in them by His Spirit. This sacred identity demands separation from idolatry.
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
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Wherefore come out from among them, and be ye separate, saith the Lord (διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, dio exelthate ek mesou autōn kai aphoristhēte, legei kyrios)—Dio ('wherefore, therefore') grounds this command in the preceding identity: because you are God's temple. Exelthate (aorist imperative of exerchomai) commands decisive departure—'come out!' Aphoristhēte (aorist passive imperative of aphorizō, 'separate, set apart') recalls Israel's call to be a holy nation (Lev 20:24-26). This isn't social isolation but spiritual distinctiveness—refusing partnerships and practices that compromise covenant loyalty.
And touch not the unclean thing (καὶ ἀκαθάρτου μὴ ἅπτεσθε, kai akathartou mē haptesthe)—Akathartos (unclean) evokes Levitical purity laws (Lev 5:2; 11:8; Isa 52:11). Haptomai (touch, handle, cling to) suggests intimate contact. Paul applies ceremonial uncleanness metaphorically to moral and spiritual defilement—primarily idolatry and its associated immorality. The present imperative with mē means 'stop touching' or 'do not continue touching.'
And I will receive you (κἀγὼ εἰσδέξομαι ὑμᾶς, kagō eisdexomai hymas)—Eisdechomai means to receive favorably, welcome, accept. The future tense promises God's responsive reception when His people obey the call to separation. This echoes God's acceptance of Israel after they separated from Egypt (Ex 19:5-6) and anticipates eschatological acceptance into God's presence. Separation from the world is the pathway to intimacy with God—we cannot embrace both simultaneously.
And touch not the unclean thing (καὶ ἀκαθάρτου μὴ ἅπτεσθε, kai akathartou mē haptesthe)—Akathartos (unclean) evokes Levitical purity laws (Lev 5:2; 11:8; Isa 52:11). Haptomai (touch, handle, cling to) suggests intimate contact. Paul applies ceremonial uncleanness metaphorically to moral and spiritual defilement—primarily idolatry and its associated immorality. The present imperative with mē means 'stop touching' or 'do not continue touching.'
And I will receive you (κἀγὼ εἰσδέξομαι ὑμᾶς, kagō eisdexomai hymas)—Eisdechomai means to receive favorably, welcome, accept. The future tense promises God's responsive reception when His people obey the call to separation. This echoes God's acceptance of Israel after they separated from Egypt (Ex 19:5-6) and anticipates eschatological acceptance into God's presence. Separation from the world is the pathway to intimacy with God—we cannot embrace both simultaneously.
And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
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And will be a Father unto you (καὶ ἔσομαι ὑμῖν εἰς πατέρα, kai esomai hymin eis patera)—Patēr (father) represents the most intimate covenant relationship. God promises not merely to be sovereign Lord or distant Creator but tender Father. This fulfills messianic promises (2 Sam 7:14; Isa 43:6) and anticipates Jesus's teaching on the fatherhood of God (Matt 6:9; John 20:17). The future tense indicates the ongoing reality of this relationship for those who obey the call to separation.
And ye shall be my sons and daughters (καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, kai hymeis esesthe moi eis huious kai thygateras)—Huios (sons) and thygatēr (daughters) emphasizes the full inclusion of both genders in God's family—unusual in ancient patriarchal cultures that often emphasized sons exclusively. This equality recalls Galatians 3:28: in Christ there is neither male nor female. All believers enjoy full adoption rights and inheritance as God's children (Rom 8:14-17; Gal 4:4-7).
Saith the Lord Almighty (λέγει κύριος παντοκράτωρ, legei kyrios pantokratōr)—Pantokratōr means 'all-powerful, almighty, ruler of all' (used frequently in Revelation: 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22). This title, translating Hebrew יְהוָה צְבָאוֹת (Yahweh Tseva'ot, 'LORD of hosts'), emphasizes God's sovereign power to fulfill His promises and protect His children. The One commanding separation has both the authority to demand it and the power to sustain those who obey.
This climactic verse transforms the call to separation from negative prohibition into positive promise: separation from the world results in adoption into God's family. We leave lesser loves and false securities to gain the infinite privilege of being God's beloved children, with all the intimacy, provision, protection, and inheritance that entails.
And ye shall be my sons and daughters (καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, kai hymeis esesthe moi eis huious kai thygateras)—Huios (sons) and thygatēr (daughters) emphasizes the full inclusion of both genders in God's family—unusual in ancient patriarchal cultures that often emphasized sons exclusively. This equality recalls Galatians 3:28: in Christ there is neither male nor female. All believers enjoy full adoption rights and inheritance as God's children (Rom 8:14-17; Gal 4:4-7).
Saith the Lord Almighty (λέγει κύριος παντοκράτωρ, legei kyrios pantokratōr)—Pantokratōr means 'all-powerful, almighty, ruler of all' (used frequently in Revelation: 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22). This title, translating Hebrew יְהוָה צְבָאוֹת (Yahweh Tseva'ot, 'LORD of hosts'), emphasizes God's sovereign power to fulfill His promises and protect His children. The One commanding separation has both the authority to demand it and the power to sustain those who obey.
This climactic verse transforms the call to separation from negative prohibition into positive promise: separation from the world results in adoption into God's family. We leave lesser loves and false securities to gain the infinite privilege of being God's beloved children, with all the intimacy, provision, protection, and inheritance that entails.